Ione, then, knew her genius; but, with that charming versatility4 that belongs of right to women, she had the faculty6 so few of a kindred genius in the less malleable7 sex can claim—the faculty to bend and model her graceful8 intellect to all whom it encountered. The sparkling fountain threw its waters alike upon the strand9, the cavern10, and the flowers; it refreshed, it smiled, it dazzled everywhere. That pride, which is the necessary result of superiority, she wore easily—in her breast it concentred itself in independence. She pursued thus her own bright and solitary11 path. She asked no aged12 matron to direct and guide her—she walked alone by the torch of her own unflickering purity. She obeyed no tyrannical and absolute custom. She moulded custom to her own will, but this so delicately and with so feminine a grace, so perfect an exemption14 from error, that you could not say she outraged16 custom but commanded it. The wealth of her graces was inexhaustible—she beautified the commonest action; a word, a look from her, seemed magic. Love her, and you entered into a new world, you passed from this trite17 and commonplace earth. You were in a land in which your eyes saw everything through an enchanted18 medium. In her presence you felt as if listening to exquisite19 music; you were steeped in that sentiment which has so little of earth in it, and which music so well inspires—that intoxication20 which refines and exalts21, which seizes, it is true, the senses, but gives them the character of the soul.
She was peculiarly formed, then, to command and fascinate the less ordinary and the bolder natures of men; to love her was to unite two passions, that of love and of ambition—you aspired22 when you adored her. It was no wonder that she had completely chained and subdued24 the mysterious but burning soul of the Egyptian, a man in whom dwelt the fiercest passions. Her beauty and her soul alike enthralled25 him.
Set apart himself from the common world, he loved that daringness of character which also made itself, among common things, aloof26 and alone. He did not, or he would not see, that that very isolation27 put her yet more from him than from the vulgar. Far as the poles—far as the night from day, his solitude28 was divided from hers. He was solitary from his dark and solemn vices—she from her beautiful fancies and her purity of virtue30.
If it was not strange that Ione thus enthralled the Egyptian, far less strange was it that she had captured, as suddenly as irrevocably, the bright and sunny heart of the Athenian. The gladness of a temperament31 which seemed woven from the beams of light had led Glaucus into pleasure. He obeyed no more vicious dictates32 when he wandered into the dissipations of his time, than the exhilarating voices of youth and health. He threw the brightness of his nature over every abyss and cavern through which he strayed. His imagination dazzled him, but his heart never was corrupted33. Of far more penetration34 than his companions deemed, he saw that they sought to prey35 upon his riches and his youth: but he despised wealth save as the means of enjoyment36, and youth was the great sympathy that united him to them. He felt, it is true, the impulse of nobler thoughts and higher aims than in pleasure could be indulged: but the world was one vast prison, to which the Sovereign of Rome was the Imperial gaoler; and the very virtues37, which in the free days of Athens would have made him ambitious, in the slavery of earth made him inactive and supine. For in that unnatural38 and bloated civilization, all that was noble in emulation39 was forbidden. Ambition in the regions of a despotic and luxurious40 court was but the contest of flattery and craft. Avarice41 had become the sole ambition—men desired praetorships and provinces only as the license42 to pillage43, and government was but the excuse of rapine. It is in small states that glory is most active and pure—the more confined the limits of the circle, the more ardent44 the patriotism45. In small states, opinion is concentrated and strong—every eye reads your actions—your public motives46 are blended with your private ties—every spot in your narrow sphere is crowded with forms familiar since your childhood—the applause of your citizens is like the caresses47 of your friends. But in large states, the city is but the court: the provinces—unknown to you, unfamiliar48 in customs, perhaps in language—have no claim on your patriotism, the ancestry49 of their inhabitants is not yours. In the court you desire favor instead of glory; at a distance from the court, public opinion has vanished from you, and self-interest has no counterpoise.
Italy, Italy, while I write, your skies are over me—your seas flow beneath my feet, listen not to the blind policy which would unite all your crested50 cities, mourning for their republics, into one empire; false, pernicious delusion51! your only hope of regeneration is in division. Florence, Milan, Venice, Genoa, may be free once more, if each is free. But dream not of freedom for the whole while you enslave the parts; the heart must be the centre of the system, the blood must circulate freely everywhere; and in vast communities you behold53 but a bloated and feeble giant, whose brain is imbecile, whose limbs are dead, and who pays in disease and weakness the penalty of transcending54 the natural proportions of health and vigour55.
Thus thrown back upon themselves, the more ardent qualities of Glaucus found no vent56, save in that overflowing57 imagination which gave grace to pleasure, and poetry to thought. Ease was less despicable than contention58 with parasites59 and slaves, and luxury could yet be refined though ambition could not be ennobled. But all that was best and brightest in his soul woke at once when he knew Ione. Here was an empire, worthy60 of demigods to attain61; here was a glory, which the reeking62 smoke of a foul63 society could not soil or dim. Love, in every time, in every state, can thus find space for its golden altars. And tell me if there ever, even in the ages most favorable to glory, could be a triumph more exalted64 and elating than the conquest of one noble heart?
And whether it was that this sentiment inspired him, his ideas glowed more brightly, his soul seemed more awake and more visible, in Ione's presence. If natural to love her, it was natural that she should return the passion. Young, brilliant, eloquent65, enamoured, and Athenian, he was to her as the incarnation of the poetry of her father's land. They were not like creatures of a world in which strife66 and sorrow are the elements; they were like things to be seen only in the holiday of nature, so glorious and so fresh were their youth, their beauty, and their love. They seemed out of place in the harsh and every-day earth; they belonged of right to the Saturnian age, and the dreams of demigod and nymph. It was as if the poetry of life gathered and fed itself in them, and in their hearts were concentrated the last rays of the sun of Delos and of Greece.
But if Ione was independent in her choice of life, so was her modest pride proportionably vigilant67 and easily alarmed. The falsehood of the Egyptian was invented by a deep knowledge of her nature. The story of coarseness, of indelicacy, in Glaucus, stung her to the quick. She felt it a reproach upon her character and her career, a punishment above all to her love; she felt, for the first time, how suddenly she had yielded to that love; she blushed with shame at a weakness, the extent of which she was startled to perceive: she imagined it was that weakness which had incurred68 the contempt of Glaucus; she endured the bitterest curse of noble natures—humiliation! Yet her love, perhaps, was no less alarmed than her pride. If one moment she murmured reproaches upon Glaucus—if one moment she renounced69, she almost hated him—at the next she burst into passionate70 tears, her heart yielded to its softness, and she said in the bitterness of anguish71, 'He despises me—he does not love me.'
From the hour the Egyptian had left her she had retired72 to her most secluded73 chamber74, she had shut out her handmaids, she had denied herself to the crowds that besieged75 her door. Glaucus was excluded with the rest; he wondered, but he guessed not why! He never attributed to his Ione—his queen—his goddess—that woman—like caprice of which the love-poets of Italy so unceasingly complain. He imagined her, in the majesty76 of her candour, above all the arts that torture. He was troubled, but his hopes were not dimmed, for he knew already that he loved and was beloved; what more could he desire as an amulet77 against fear?
At deepest night, then, when the streets were hushed, and the high moon only beheld78 his devotions, he stole to that temple of his heart—her home; and wooed her after the beautiful fashion of his country. He covered her threshold with the richest garlands, in which every flower was a volume of sweet passion; and he charmed the long summer night with the sound of the Lydian lute13: and verses, which the inspiration of the moment sufficed to weave.
But the window above opened not; no smile made yet more holy the shining air of night. All was still and dark. He knew not if his verse was welcome and his suit was heard.
Yet Ione slept not, nor disdained79 to hear. Those soft strains ascended80 to her chamber; they soothed81, they subdued her. While she listened, she believed nothing against her lover; but when they were stilled at last, and his step departed, the spell ceased; and, in the bitterness of her soul, she almost conceived in that delicate flattery a new affront82.
I said she was denied to all; but there was one exception, there was one person who would not be denied, assuming over her actions and her house something like the authority of a parent; Arbaces, for himself, claimed an exemption from all the ceremonies observed by others. He entered the threshold with the license of one who feels that he is privileged and at home. He made his way to her solitude and with that sort of quiet and unapologetic air which seemed to consider the right as a thing of course. With all the independence of Ione's character, his heart had enabled him to obtain a secret and powerful control over her mind. She could not shake it off; sometimes she desired to do so; but she never actively83 struggled against it. She was fascinated by his serpent eye. He arrested, he commanded her, by the magic of a mind long accustomed to awe84 and to subdue23. Utterly85 unaware86 of his real character or his hidden love, she felt for him the reverence87 which genius feels for wisdom, and virtue for sanctity. She regarded him as one of those mighty88 sages89 of old, who attained90 to the mysteries of knowledge by an exemption from the passions of their kind. She scarcely considered him as a being, like herself, of the earth, but as an oracle91 at once dark and sacred. She did not love him, but she feared. His presence was unwelcome to her; it dimmed her spirit even in its brightest mood; he seemed, with his chilling and lofty aspect, like some eminence92 which casts a shadow over the sun. But she never thought of forbidding his visits. She was passive under the influence which created in her breast, not the repugnance93, but something of the stillness of terror.
Arbaces himself now resolved to exert all his arts to possess himself of that treasure he so burningly coveted94. He was cheered and elated by his conquests over her brother. From the hour in which Apaecides fell beneath the voluptuous95 sorcery of that fete which we have described, he felt his empire over the young priest triumphant96 and insured. He knew that there is no victim so thoroughly97 subdued as a young and fervent98 man for the first time delivered to the thraldom99 of the senses.
When Apaecides recovered, with the morning light, from the profound sleep which succeeded to the delirium100 of wonder and of pleasure, he was, it is true, ashamed—terrified—appalled. His vows101 of austerity and celibacy102 echoed in his ear; his thirst after holiness—had it been quenched103 at so unhallowed a stream? But Arbaces knew well the means by which to confirm his conquest. From the arts of pleasure he led the young priest at once to those of his mysterious wisdom. He bared to his amazed eyes the initiatory104 secrets of the sombre philosophy of the Nile—those secrets plucked from the stars, and the wild chemistry, which, in those days, when Reason herself was but the creature of Imagination, might well pass for the lore52 of a diviner magic. He seemed to the young eyes of the priest as a being above mortality, and endowed with supernatural gifts. That yearning105 and intense desire for the knowledge which is not of earth—which had burned from his boyhood in the heart of the priest—was dazzled, until it confused and mastered his clearer sense. He gave himself to the art which thus addressed at once the two strongest of human passions, that of pleasure and that of knowledge. He was loth to believe that one so wise could err15, that one so lofty could stoop to deceive. Entangled106 in the dark web of metaphysical moralities, he caught at the excuse by which the Egyptian converted vice29 into a virtue. His pride was insensibly flattered that Arbaces had deigned108 to rank him with himself, to set him apart from the laws which bound the vulgar, to make him an august participator, both in the mystic studies and the magic fascinations109 of the Egyptian's solitude. The pure and stern lessons of that creed110 to which Olinthus had sought to make him convert, were swept away from his memory by the deluge111 of new passions. And the Egyptian, who was versed112 in the articles of that true faith, and who soon learned from his pupil the effect which had been produced upon him by its believers, sought, not unskilfully, to undo113 that effect, by a tone of reasoning, half-sarcastic and half-earnest.
'This faith,' said he, 'is but a borrowed plagiarism114 from one of the many allegories invented by our priests of old. Observe,' he added, pointing to a hieroglyphical115 scroll—'observe in these ancient figures the origin of the Christian's Trinity. Here are also three gods—the Deity116, the Spirit, and the Son. Observe, that the epithet117 of the Son is "Saviour"—observe, that the sign by which his human qualities are denoted is the cross.' Note here, too, the mystic history of Osiris, how he put on death; how he lay in the grave; and how, thus fulfilling a solemn atonement, he rose again from the dead! In these stories we but design to paint an allegory from the operations of nature and the evolutions of the eternal heavens. But the allegory unknown, the types themselves have furnished to credulous118 nations the materials of many creeds119. They have travelled to the vast plains of India; they have mixed themselves up in the visionary speculations120 of the Greek; becoming more and more gross and embodied121, as they emerge farther from the shadows of their antique origin, they have assumed a human and palpable form in this novel faith; and the believers of Galilee are but the unconscious repeaters of one of the superstitions122 of the Nile!'
This was the last argument which completely subdued the priest. It was necessary to him, as to all, to believe in something; and undivided and, at last, unreluctant, he surrendered himself to that belief which Arbaces inculcated, and which all that was human in passion—all that was flattering in vanity—all that was alluring123 in pleasure, served to invite to, and contributed to confirm.
This conquest, thus easily made, the Egyptian could now give himself wholly up to the pursuit of a far dearer and mightier124 object; and he hailed, in his success with the brother, an omen5 of his triumph over the sister.
He had seen Ione on the day following the revel125 we have witnessed; and which was also the day after he had poisoned her mind against his rival. The next day, and the next, he saw her also: and each time he laid himself out with consummate126 art, partly to confirm her impression against Glaucus, and principally to prepare her for the impressions he desired her to receive. The proud Ione took care to conceal127 the anguish she endured; and the pride of woman has an hypocrisy128 which can deceive the most penetrating129, and shame the most astute130. But Arbaces was no less cautious not to recur131 to a subject which he felt it was most politic132 to treat as of the lightest importance. He knew that by dwelling133 much upon the fault of a rival, you only give him dignity in the eyes of your mistress: the wisest plan is, neither loudly to hate, nor bitterly to contemn134; the wisest plan is to lower him by an indifference135 of tone, as if you could not dream that he could be loved. Your safety is in concealing136 the wound to your own pride, and imperceptibly alarming that of the umpire, whose voice is fate! Such, in all times, will be the policy of one who knows the science of the sex—it was now the Egyptian's.
He recurred137 no more, then, to the presumption138 of Glaucus; he mentioned his name, but not more often than that of Clodius or of Lepidus. He affected139 to class them together as things of a low and ephemeral species; as things wanting nothing of the butterfly, save its innocence140 and its grace. Sometimes he slightly alluded141 to some invented debauch142, in which he declared them companions; sometimes he adverted143 to them as the antipodes of those lofty and spiritual natures, to whose order that of Ione belonged. Blinded alike by the pride of Ione, and, perhaps, by his own, he dreamed not that she already loved; but he dreaded144 lest she might have formed for Glaucus the first fluttering prepossessions that lead to love. And, secretly, he ground his teeth in rage and jealousy145, when he reflected on the youth, the fascinations, and the brilliancy of that formidable rival whom he pretended to undervalue.
It was on the fourth day from the date of the close of the previous book, that Arbaces and Ione sat together.
'You wear your veil at home,' said the Egyptian; 'that is not fair to those whom you honour with your friendship.'
'But to Arbaces,' answered Ione, who, indeed, had cast the veil over her features to conceal eyes red with weeping—'to Arbaces, who looks only to the mind, what matters it that the face is concealed146?'
'I do look only to the mind,' replied the Egyptian: 'show me then your face—for there I shall see it.'
'Do you think, fair Ione, that it is only at Pompeii that I have learned to value you?' The Egyptian's voice trembled—he paused for a moment, and then resumed.
'There is a love, beautiful Greek, which is not the love only of the thoughtless and the young—there is a love which sees not with the eyes, which hears not with the ears; but in which soul is enamoured of soul. The countryman of thy ancestors, the cave-nursed Plato, dreamed of such a love—his followers148 have sought to imitate it; but it is a love that is not for the herd149 to echo—it is a love that only high and noble natures can conceive—it hath nothing in common with the sympathies and ties of coarse affection—wrinkles do not revolt it—homeliness of feature does not deter150; it asks youth, it is true, but it asks it only in the freshness of the emotions; it asks beauty, it is true, but it is the beauty of the thought and of the spirit. Such is the love, O Ione, which is a worthy offering to thee from the cold and the austere151. Austere and cold thou deemest me—such is the love that I venture to lay upon thy shrine—thou canst receive it without a blush.'
'And its name is friendship!' replied Ione: her answer was innocent, yet it sounded like the reproof152 of one conscious of the design of the speaker.
'Friendship!' said Arbaces, vehemently153. 'No; that is a word too often profaned154 to apply to a sentiment so sacred. Friendship! it is a tie that binds155 fools and profligates! Friendship! it is the bond that unites the frivolous156 hearts of a Glaucus and a Clodius! Friendship! no, that is an affection of earth, of vulgar habits and sordid157 sympathies; the feeling of which I speak is borrowed from the stars'—it partakes of that mystic and ineffable158 yearning, which we feel when we gaze on them—it burns, yet it purifies—it is the lamp of naphtha in the alabaster159 vase, glowing with fragrant160 odorous, but shining only through the purest vessels161. No; it is not love, and it is not friendship, that Arbaces feels for Ione. Give it no name—earth has no name for it—it is not of earth—why debase it with earthly epithets162 and earthly associations?'
Never before had Arbaces ventured so far, yet he felt his ground step by step: he knew that he uttered a language which, if at this day of affected platonisms it would speak unequivocally to the ears of beauty, was at that time strange and unfamiliar, to which no precise idea could be attached, from which he could imperceptibly advance or recede163, as occasion suited, as hope encouraged or fear deterred164. Ione trembled, though she knew not why; her veil hid her features, and masked an expression, which, if seen by the Egyptian, would have at once damped and enraged165 him; in fact, he never was more displeasing166 to her—the harmonious167 modulation168 of the most suasive voice that ever disguised unhallowed thought fell discordantly169 on her ear. Her whole soul was still filled with the image of Glaucus; and the accent of tenderness from another only revolted and dismayed; yet she did not conceive that any passion more ardent than that platonism which Arbaces expressed lurked170 beneath his words. She thought that he, in truth, spoke171 only of the affection and sympathy of the soul; but was it not precisely172 that affection and that sympathy which had made a part of those emotions she felt for Glaucus; and could any other footstep than his approach the haunted adytum of her heart?
Anxious at once to change the conversation, she replied, therefore, with a cold and indifferent voice, 'Whomsoever Arbaces honors with the sentiment of esteem173, it is natural that his elevated wisdom should color that sentiment with its own hues174; it is natural that his friendship should be purer than that of others, whose pursuits and errors he does not deign107 to share. But tell me, Arbaces, hast thou seen my brother of late? He has not visited me for several days; and when I last saw him his manner disturbed and alarmed me much. I fear lest he was too precipitate175 in the severe choice that he has adopted, and that he repents177 an irrevocable step.'
'Be cheered, Ione,' replied the Egyptian. 'It is true that, some little time since he was troubled and sad of spirit; those doubts beset178 him which were likely to haunt one of that fervent temperament, which ever ebbs179 and flows, and vibrates between excitement and exhaustion180. But he, Ione, he came to me his anxieties and his distress181; he sought one who pitied me and loved him; I have calmed his mind—I have removed his doubts—I have taken him from the threshold of Wisdom into its temple; and before the majesty of the goddess his soul is hushed and soothed. Fear not, he will repent176 no more; they who trust themselves to Arbaces never repent but for a moment.'
'You rejoice me,' answered Ione. 'My dear brother! in his contentment I am happy.'
The conversation then turned upon lighter182 subjects; the Egyptian exerted himself to please, he condescended183 even to entertain; the vast variety of his knowledge enabled him to adorn184 and light up every subject on which he touched; and Ione, forgetting the displeasing effect of his former words, was carried away, despite her sadness, by the magic of his intellect. Her manner became unrestrained and her language fluent; and Arbaces, who had waited his opportunity, now hastened to seize it.
'You have never seen,' said he, 'the interior of my home; it may amuse you to do so: it contains some rooms that may explain to you what you have often asked me to describe—the fashion of an Egyptian house; not indeed, that you will perceive in the poor and minute proportions of Roman architecture the massive strength, the vast space, the gigantic magnificence, or even the domestic construction of the palaces of Thebes and Memphis; but something there is, here and there, that may serve to express to you some notion of that antique civilization which has humanized the world. Devote, then, to the austere friend of your youth, one of these bright summer evenings, and let me boast that my gloomy mansion185 has been honored with the presence of the admired Ione.'
Unconscious of the pollutions of the mansion, of the danger that awaited her, Ione readily assented186 to the proposal. The next evening was fixed187 for the visit; and the Egyptian, with a serene188 countenance189, and a heart beating with fierce and unholy joy, departed. Scarce had he gone, when another visitor claimed admission.... But now we return to Glaucus.
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1
possessed
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| adj.疯狂的；拥有的，占有的 | |
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alliteration
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| n.（诗歌的）头韵 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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versatility
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| n.多才多艺，多样性，多功能 | |
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omen
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| n.征兆，预兆；vt.预示 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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malleable
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| adj.(金属)可锻的;有延展性的；(性格)可训练的 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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strand
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| vt.使（船）搁浅，使（某人）困于（某地） | |
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cavern
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| n.洞穴，大山洞 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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aged
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| adj.年老的，陈年的 | |
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lute
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| n.琵琶，鲁特琴 | |
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exemption
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| n.豁免，免税额，免除 | |
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err
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| vi.犯错误，出差错 | |
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outraged
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| a.震惊的，义愤填膺的 | |
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trite
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| adj.陈腐的 | |
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enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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intoxication
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| n.wild excitement;drunkenness；poisoning | |
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exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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aspired
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| v.渴望，追求( aspire的过去式和过去分词 ) | |
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subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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enthralled
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| 迷住，吸引住( enthrall的过去式和过去分词 )； 使感到非常愉快 | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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isolation
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| n.隔离，孤立，分解，分离 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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temperament
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| n.气质，性格，性情 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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penetration
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| n.穿透，穿人，渗透 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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37
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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38
unnatural
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| adj.不自然的；反常的 | |
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39
emulation
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| n.竞争；仿效 | |
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40
luxurious
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| adj.精美而昂贵的；豪华的 | |
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41
avarice
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| n.贪婪；贪心 | |
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42
license
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| n.执照，许可证，特许；v.许可，特许 | |
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43
pillage
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| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
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44
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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45
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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46
motives
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| n.动机，目的( motive的名词复数 ) | |
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47
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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48
unfamiliar
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| adj.陌生的，不熟悉的 | |
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49
ancestry
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| n.祖先，家世 | |
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50
crested
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| adj.有顶饰的，有纹章的，有冠毛的v.到达山顶（或浪峰）( crest的过去式和过去分词 )；到达洪峰，达到顶点 | |
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51
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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52
lore
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| n.传说；学问，经验，知识 | |
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53
behold
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| v.看，注视，看到 | |
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54
transcending
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的现在分词 )； 优于或胜过… | |
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55
vigour
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| （=vigor）n.智力，体力，精力 | |
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56
vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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57
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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58
contention
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| n.争论，争辩，论战；论点，主张 | |
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59
parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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60
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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61
attain
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| vt.达到，获得，完成 | |
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62
reeking
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| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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63
foul
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|
| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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64
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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65
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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66
strife
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| n.争吵，冲突，倾轧，竞争 | |
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67
vigilant
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| adj.警觉的，警戒的，警惕的 | |
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68
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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69
renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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70
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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71
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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72
retired
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| adj.隐退的，退休的，退役的 | |
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73
secluded
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|
| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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74
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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75
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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76
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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77
amulet
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| n.护身符 | |
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78
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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79
disdained
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| 鄙视( disdain的过去式和过去分词 )； 不屑于做，不愿意做 | |
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80
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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81
soothed
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| v.安慰( soothe的过去式和过去分词 )；抚慰；使舒服；减轻痛苦 | |
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82
affront
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| n./v.侮辱，触怒 | |
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83
actively
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| adv.积极地，勤奋地 | |
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84
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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85
utterly
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| adv.完全地，绝对地 | |
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86
unaware
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| a.不知道的，未意识到的 | |
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87
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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88
mighty
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| adj.强有力的；巨大的 | |
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89
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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90
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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91
oracle
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| n.神谕，神谕处，预言 | |
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92
eminence
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| n.卓越，显赫；高地，高处；名家 | |
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93
repugnance
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| n.嫌恶 | |
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94
coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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95
voluptuous
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|
| adj.肉欲的，骄奢淫逸的 | |
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96
triumphant
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|
| adj.胜利的，成功的；狂欢的，喜悦的 | |
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97
thoroughly
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| adv.完全地，彻底地，十足地 | |
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98
fervent
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| adj.热的，热烈的，热情的 | |
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99
thraldom
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| n.奴隶的身份，奴役，束缚 | |
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100
delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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101
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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102
celibacy
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| n.独身(主义) | |
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103
quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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104
initiatory
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| adj.开始的；创始的；入会的；入社的 | |
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105
yearning
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| a.渴望的；向往的；怀念的 | |
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106
entangled
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| adj.卷入的；陷入的；被缠住的；缠在一起的v.使某人（某物/自己）缠绕，纠缠于（某物中），使某人（自己）陷入（困难或复杂的环境中）( entangle的过去式和过去分词 ) | |
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107
deign
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| v. 屈尊, 惠允 ( 做某事) | |
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108
deigned
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| v.屈尊，俯就( deign的过去式和过去分词 ) | |
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109
fascinations
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| n.魅力( fascination的名词复数 )；有魅力的东西；迷恋；陶醉 | |
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110
creed
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| n.信条；信念，纲领 | |
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111
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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112
versed
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| adj. 精通，熟练 | |
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113
undo
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| vt.解开，松开；取消，撤销 | |
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114
plagiarism
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| n.剽窃，抄袭 | |
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115
hieroglyphical
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| n.象形文字，象形文字的文章 | |
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116
deity
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| n.神，神性；被奉若神明的人(或物) | |
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117
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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118
credulous
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| adj.轻信的，易信的 | |
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119
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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120
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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121
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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122
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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123
alluring
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| adj.吸引人的，迷人的 | |
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124
mightier
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| adj. 强有力的，强大的，巨大的 adv. 很，极其 | |
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125
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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126
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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127
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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128
hypocrisy
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| n.伪善，虚伪 | |
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129
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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130
astute
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| adj.机敏的，精明的 | |
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131
recur
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| vi.复发，重现，再发生 | |
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132
politic
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| adj.有智虑的；精明的；v.从政 | |
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133
dwelling
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| n.住宅，住所，寓所 | |
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134
contemn
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| v.蔑视 | |
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135
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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136
concealing
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| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
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137
recurred
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| 再发生，复发( recur的过去式和过去分词 )； 治愈 | |
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138
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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139
affected
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| adj.不自然的，假装的 | |
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140
innocence
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| n.无罪；天真；无害 | |
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141
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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142
debauch
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| v.使堕落，放纵 | |
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143
adverted
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| 引起注意（advert的过去式与过去分词形式） | |
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144
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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145
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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146
concealed
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| a.隐藏的，隐蔽的 | |
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147
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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148
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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149
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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150
deter
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| vt.阻止，使不敢，吓住 | |
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151
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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152
reproof
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| n.斥责，责备 | |
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153
vehemently
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| adv. 热烈地 | |
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154
profaned
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| v.不敬( profane的过去式和过去分词 )；亵渎，玷污 | |
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155
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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156
frivolous
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| adj.轻薄的；轻率的 | |
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157
sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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158
ineffable
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| adj.无法表达的，不可言喻的 | |
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159
alabaster
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| adj.雪白的；n.雪花石膏；条纹大理石 | |
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160
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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161
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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162
epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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163
recede
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| vi.退(去)，渐渐远去；向后倾斜，缩进 | |
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164
deterred
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| v.阻止，制止( deter的过去式和过去分词 ) | |
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165
enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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166
displeasing
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| 不愉快的，令人发火的 | |
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167
harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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168
modulation
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| n.调制 | |
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169
discordantly
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| adv.不一致地，不和谐地 | |
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170
lurked
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| vi.潜伏，埋伏（lurk的过去式与过去分词形式） | |
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171
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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172
precisely
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| adv.恰好，正好，精确地，细致地 | |
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173
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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174
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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175
precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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176
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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177
repents
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| 对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 ) | |
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178
beset
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| v.镶嵌；困扰，包围 | |
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179
ebbs
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| 退潮( ebb的名词复数 )； 落潮； 衰退 | |
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180
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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181
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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182
lighter
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| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
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183
condescended
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| 屈尊，俯就( condescend的过去式和过去分词 )； 故意表示和蔼可亲 | |
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184
adorn
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| vt.使美化，装饰 | |
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185
mansion
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| n.大厦，大楼；宅第 | |
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186
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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187
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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188
serene
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| adj. 安详的，宁静的，平静的 | |
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189
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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